二諦義 3.32

3.32

二諦俱不絕者，然絕有此四種，不絕亦有四種，翻此四種即是四不絕。第一不絕者，俗諦絕實是非不絕俗諦、真諦絕假不絕真諦。真諦絕假生滅、不絕真不生滅，故二諦皆不絕也。第二不絕者，既云假俗，何時絕俗？假真，何時絕真？假俗名真俗、假真名俗真，真俗俗真，故二諦不絕也。第三不絕。二諦為表絕，何時絕二諦？二諦有二義，為表絕故言絕。而有二諦，故不絕也。第四不絕。二諦言說即絕，只絕即不絕。師從來舉佛影譬，遙望相好宛然，至邊都無所有。二諦亦爾，言說宛然而絕，絕而言說宛然。此亦是世諦絕。世諦不絕，從來所無。從來云：絕即真諦，不絕即世諦。難：若爾，遙望佛相好是世諦，近之無相好應是真諦。今明只相好宛然而無所有，無所有而相好宛然。諸法亦爾，只不絕而絕、絕而不絕也。

Regarding both truths being not cut off: while there are these four kinds of cutting off, there are also four kinds of non-cutting off; reversing these four kinds gives the four non-cuttings-off. The first non-cutting-off: the conventional truth cuts off substantial being, which does not cut off the conventional truth; the ultimate truth cuts off the provisional, which does not cut off the ultimate truth. The ultimate truth cuts off provisional arising and ceasing, but does not cut off true non-arising and non-ceasing; therefore, both truths are not cut off. The second non-cutting-off: since it is termed provisional conventional, at what time is the conventional cut off? As for the provisional ultimate, at what time is the ultimate cut off? The provisional conventional is termed true conventionality; the provisional ultimate is termed conventional truth. True conventionality and conventional truth—therefore, the two truths are not cut off. The third non-cutting-off: the two truths serve to express what is cut off; at what time are the two truths cut off? The two truths have two meanings: because they serve to express what is cut off, one speaks of cut off; yet because the two truths exist, they are not cut off. The fourth non-cutting-off: the words and speech of the two truths are themselves cut off, and this cutting off itself is not cut off. The master has always cited the analogy of the Buddha's shadow: viewed from afar, the major and minor marks are distinct, but when one reaches its side, there is nothing at all. The two truths are also like this: words and speech are distinct yet cut off; they are cut off yet words and speech are distinct. This is also conventional truth being cut off. Conventional truth being not cut off has never existed. Traditionally it is said: cutting off is the ultimate truth; non-cutting off is the conventional truth. Objection: If so, viewing the Buddha's marks from afar would be conventional truth, and approaching so that there are no marks should be ultimate truth. Now it is clarified that the marks being distinct is itself nothing at all, and being nothing at all, the marks are distinct. Phenomena are also like this: they are simply cut off while not cut off, and not cut off while cut off.